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by Jayaram V
We understand that Vardhamana decided to go naked a year
after he became a monk
and spent the rest of his life without wearing any
clothes. The original Order of ascetic monks he established probably
followed him and accepted nudity as a part of a monk's life.
When Mahavira was spreading his message, a group of monks
who were already familiar with the teachings of Parsvanatha and the previous
Thirthankaras might have also been existing at the same time. We are not
sure whether they also joined the Order established by Mahavira, though
there are some indications that some of them must have joined. However, they
seemed to have retained some of the old practices, which were already
prevalent, including the practice of wearing clothes.
In course of time the differences between the two groups
should have widened, especially after the great famine that ravaged parts of
north eastern India, resulting in the great schism, that divided the Order
into two vertical divisions. One group called themselves as Digambaras,
refusing to wear clothes and other group called themselves as Svetambaras,
who accepted wearing white clothes as a part of their monastic discipline.
The Digambaras accepted nudity as a part of the teachings
of Mahavira, which was in line with the argument that a perfect monk was
supposed to be devoid of any possessions including clothes and the desire to
protect his body in whatever form. They also held that women should never
join the Order as they were not qualified for the austere life the Order
demanded form each of the adherents.
The Digamabaras depict Mahavira in complete nudity,
without any ornamentation, with downcast eyes. They also believe that
Mahavira led a completely celibate life and never married. They refuse
to recognize the eleven angas of the Jain canon, which form part of the 41
Sutras. The Svetambaras on the other hand accept the 11 angas, wear white
robes, are not averse to admitting women into the Order and show Mahavira
wearing white robes. `
In the 18th century, another schism took place, this time
in the Svetambara sect, on account of the intrusion of some form of
ritualism and temple worship. A Jain monk named Viraji, started this new
movement, which denounced the worship of the images of the Thirthankaras and
the construction of temples to house them. They became known as
Sthanakavasis, signifying the fact that they assemble in ordinary unadorned
buildings, called sthanakas instead of in elaborately constructed and
well decorated temples and places of worship.
Today the divisions continue. The Digambara Jains are
found mostly in the south, especially in the erstwhile Mysore state, the
place where the group led by Bhadrabahu went some two thousand and three
hundred years ago. The Svetambaras and the Sthanakavasis are found mostly in
Gujarat and Rajasthan.
The followers of Jainism today come mostly from the
trading communities of India and are known for their high degree of
commitment to the teachings of Mahavira. Their way of life is characterized
by fasting, non violence, vegetarianism, philanthropy, austerity, amiability
and simplicity. They also play vital role in the religious, political and
economic activities of India, without distancing themselves from the Hindus
who form the majority and who in turn do not find any distinction between
them and the Jains.
Suggested Further Reading
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